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332
VIVEKACŪDAMANI
is no dream for him who is awake as these two refer to two different states.
By the śruti: na sa punarāvartate: (Chănd.) "He does not return again", attachment to the body etc., never arises to the liberated person. If it should arise, he is not liberated. It will be said in sloka 440 infra: vijñātabrahmatattvasya Yathā pürvam na samsștiḥ i asti cenna sa vijñātabrahmabhāvo bahirmukhaḥ 11 one who has 'known' (realised) (the truth of) Brahman, there is no samsāra as before. If it (samsāra) is (persists), he is not one who has 'known' (realised) Brahman. He is one who looks outside."
339 The nature of one who is liberated is stated. अन्तर्बहिस्स्वं स्थिरजङ्गमेषु
ज्ञानात्मनाधारतया विलोक्य । त्यक्ताखिलोपाधिरखण्डरूपः
पूर्णात्मना यस्थित एष मुक्तः ॥३३९ ॥ antarbahissvam sthirajangameşu
jñānātmanādhāratayā vilokya tyaktākhilopādhirakhandarūpaḥ
pürmātmanā yassthita eşa muktaḥ 11
He is a liberated one who looks on his ātman as the intelligence only (as of the nature of jñāna only), as the substratum of all that is unmoving and moving — both internal and external - and who, abandoning all limitations, remains in an unlimited and plenary state. sthirajangamesu: in objects which do not move and move.
tānātmanā:. (jñānamātra-svarūpena): inside and outside as being of the nature of jñāna only.
vilokya: sākṣātkrtya: realising.
upādhayaḥ: limitations which are of the form of ajñāna and its effects. tyaktākhila-upādhiḥ: who has renounced (is divested of) all limitations.
Hence akhandarūpaḥ: of undivided (limitless) form; for he is not subject to limitations (upādhis), i.e., he is devoid of the limitations of space, time and objects; he is of the nature of absolute sat, cit and ānanda.
pārnātmanā: of unlimited nature. One who is like this is a liberated person.
It means that if there is attachment to the delimiting body etc., there cannot be the state of being a pūrnātmā; that is, he is not a liberated person.
